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आत्मानात्मविवेकः कर्तव्यो बन्धमुक्तये विदुषा । नैवानन्दी भवति स्वं विज्ञाय सच्चिदानन्दम्

To remove his bondage the wise man should discriminate between the Self and the  non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute and becomes happy.

vivekachudamani

Adi Shankaracharya

कर्मणा निर्मितो देहः प्रारब्धं तस्य कल्प्यताम् । नादेरात्मनो युक्तं नैवात्मा कर्मनिर्मितः

The body has been fashioned by Karma, so one may imagine Prarabdha work with reference to it. But it is not reasonable to attribute the same to the Ātman, for the Ātman is never the outcome of work.

vivekachudamani

Adi Shankaracharya

सङ्कल्पादेव च तच्छ्रुतेः .

(The fathers and others come) as a result of the will alone, because the Upanishad says so.

brahma sutra

Veda Vyasa

विकारशब्दान्नेतिचेन्न प्राचुर्यात् .

If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.

brahma sutra

Veda Vyasa

स य एवंवित् । स्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य । एतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् । एतत् साम गायन्नास्ते । ा ु हा ु हा ु

He who knows this, on leaving this world, first attains this Atman made of food, next attains this Atman made of Prana, next this Atman made of mind, next this Atman made of Buddhi and lastly this Atman made of Bliss. And thereafter, eating what he likes, and assuming any form according to his wishes, he roams upon the face of this globe and sits singing the following Sama song of joy.

Taittiriya

Upanishad

अथाधिप्रजम् । ाता पूर्वरूपम् । पितोत्तररूपम् । ्रजा सन्धिः । ्रजननꣳसन्धानम् । इत्यधिप्रजम्

Now concerning Progeny: Mother is the prior form, father is the posterior form, progeny is the junction and procreation is the connection – thus one should meditate upon progeny.

Taittiriya

Upanishad

मनोमयत्वादिगुणकब्रह्मोपासनया स्वाराज्यसिद्धिःस य एषोऽन्तहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । मृतो हिरण्मयः । अन्तरेण तालुके । एषस्तन इवावलम्बते । ेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । ्यपोह्य शीर्षकपाले

Here in this space within the heart resides the intelligent, imperishable, effulgent Purusha or Entity. Between the palates, that which hangs nipple like (the uvula) – that is the birthplace of Indra, where the root of hair is made to part, opening the skull in the centre.

Taittiriya

Upanishad

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् । श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते

Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śraddhā or faith, by means of which the Reality is perceived.

vivekachudamani

Adi Shankaracharya

बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः

Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.

Yogasutra

Patanjali

एकान्तस्थितिरिन्द्रियोपरमणे हेनुर्दमश्चेतसः संरोधे करणं शमेन विलयं यायादहंवासना । नानन्दरसानुभूतिरचला ब्राह्मी सदा योगिनः तस्माच्चित्तनिरोध एव सततं कार्यः प्रयत्नो मुनेः

Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.

vivekachudamani

Adi Shankaracharya

य एको विभाति स्वतः शुद्धचेताःप्रकाशस्वरूपोऽपि नानेव धीषुशरावोदकस्थो यथा भानुरेकःस नित्योपलब्धिस्वरूपोऽहमात्मा

The Self, being self-luminous, shines by itself to those whose minds have become absolutely pure. Though only one, the Self appears as many and different in different intellects, in the same way as the sun, though only one, appears as many when reflected in different pots of water. I am that Self which is of the nature of eternal consciousness.

hastamalakiyam

Adi Shankaracharya

उपाधिरायाति स एव गच्छति स एव कर्माणि करोति भुङ्क्ते । एव जीर्यन्म्रियते सदाहं कुलाद्रिवन्निश्चल एव संस्थितः

It is the Upādhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.

vivekachudamani

Adi Shankaracharya

सन्त्यन्ये प्रतिबन्धाः पुंसः संसारहेतवो दृष्टाः । षामेवं मूलं प्रथमविकारो भवत्यहंकारः

Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.

vivekachudamani

Adi Shankaracharya

श्रुत्या युक्त्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः । वचिदाभासतः प्राप्तस्वाध्यासापनयं कुरु

Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.

vivekachudamani

Adi Shankaracharya

द्रष्टुदर्शनदृश्यादिभावशून्यैकवस्तुनि । र्विकारे निराकारे निर्विशेषे भिदा कुतः

In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity? 

vivekachudamani

Adi Shankaracharya

इति नतमवलोक्य शिष्यवर्यं समधिगतात्मसुखं प्रबुद्धतत्त्वम् । रमुदितहृदयं स देशिकेन्द्रः पुनरिदमाह वचः परं महात्मा

Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:

vivekachudamani

Adi Shankaracharya

तस्मिꣳस्त्वयि किं वीर्यमित्यपीदꣳ सर्वंदहेयं यदिदं पृथिव्यामिति

5 What energy do you possess—you of such fame?” (asked the yaksha). I can burn everything, whatever there on this earth,” (replied Agni).

Kenopanishad

Upanishad

धर्मोपपत्तेश्च .

And the characteristics of Bhuman are appropriate (for the supreme Self).

brahma sutra

Veda Vyasa

मनो ब्रह्मेति व्यजानात् । नसो ह्येव खल्विमानिभूतानि जायन्ते । नसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । ꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति । स तपोऽतप्यत । तपस्तप्त्वा इति चतुर्थोऽनुवाकः

Bhrgu understood that Mind is Brahman; because it is from the Mind that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Mind and become one with it. Having known that he approached his father again saying: ‘Revered Sir, instruct me about Brahman.’ Varuna told him: ‘Desire to know Brahman by Tapas. Tapas is Brahman.’ He performed Tapas and having performed Tapas…

Taittiriya

Upanishad

स त्वं प्रियान्प्रियरूपांश्च कामान्अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैतां सृङ्कां वित्तमयीमवाप्तोयस्यां मज्जन्ति बहवो मनुष्याः

3  O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink. 

katha

Upanishad

न भावोऽनुपलब्धेः .

(Tendencies) can have no existence since (according to you) external things are not perceived.

brahma sutra

Veda Vyasa

संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये । ्यतां पण्डितैर्धीरैरात्माभ्यास उपस्थितैः

Let the wise and erudite man, having commenced the practice of the realisation of the Ātman give up all works and try to cut loose the bonds of birth and death.

vivekachudamani

Adi Shankaracharya

महामोहग्राहग्रसनगलितात्मावगमनो धियो नानावस्थां स्वयमभिनयंस्तद्गुणतया । ारे संसरे विषयविषपूरे जलनिधौ निमज्योन्मज्यायं भ्रमति कुमतिः कुत्सितगतिः

The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!

vivekachudamani

Adi Shankaracharya

अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः। स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव।

The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.

atmabodha

Adi Shankaracharya

सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते। बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्।

The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.

atmabodha

Adi Shankaracharya

यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके । यथाऽप्सु परीव ददृशे तथा गन्धर्वलोकेछायातपयोरिव ब्रह्मलोके

5  As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. 

katha

Upanishad

क्रियानाशे भवेच्चिन्तानाशोऽस्माद्वासनाक्षयः । सनाप्रक्षयो मोक्षः सा जीवन्मुक्तिरिष्यते

With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life.

vivekachudamani

Adi Shankaracharya

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ

11  This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious. 

katha

Upanishad

ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी । र्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते सुस्थितासौ भवेद्यस्य स्थितप्रज्ञः स उच्यते

That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.

vivekachudamani

Adi Shankaracharya

ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि । पादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम्

The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation?

vivekachudamani

Adi Shankaracharya

सप्त गतेर्विशेषितत्वाच्च

The pranas are seven in number because of being so known and because of such a specification.

brahma sutra

Veda Vyasa

श्रोत्रियस्य चाकामहतस्य । े ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । ्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । एकः प्रजापतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । ्रोत्रियस्य चाकामहतस्य

A hundred-fold the bliss of Indra is the unit of joy of Brhaspati (the adviser and Guru of the Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Brhaspati is the unit of joy of Prajapati (the father of creatures of the universe) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Prajapati is the unit of joy of Brahman which is in no way greater than the bliss of the Srotriya (one who is well versed in the Vedas) and who in his experience of the Reality is devoid of all desires.

Taittiriya

Upanishad

सम्प्राप्यैनमृषयो ज्ञानतृप्ताःकृतात्मानो वीतरागाः प्रशान्ताःते सर्वगं सर्वतः प्राप्य धीरायुक्तात्मानः सर्वमेवाविशन्ति

5 Having realized Atman, the seers become satisfied with that Knowledge. Their souls are established in the Supreme Self, they are free from passions and they are tranquil in mind. Such calm souls ever devoted to the Self, behold everywhere the omnipresent Brahman and in the end enter into It, which is all this. 

Mundaka

Upanishad

स वेदैतत् परमं ब्रह्म धामयत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुषं ये ह्यकामास्तेशुक्रमेतदतिवर्तन्ति धीराः

1 He, the Knower of the Self, knows that Supreme Abode of Brahman, which shines brightly and in which the universe rests. Those wise men who, free from desires, worship such a person transcend the seed of birth. 

Mundaka

Upanishad

अनुव्रजच्चित्प्रतिबिम्बशक्तिः विज्ञानसंज्ञः प्रकृतेर्विकारः । ञानक्रियावानहमित्यजस्रं देहेन्द्रियादिष्वभिमन्यते भृशम्

This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc.

vivekachudamani

Adi Shankaracharya

मान्त्रवर्णिकमेव च गीयते .

And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).

brahma sutra

Veda Vyasa

छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे । ात्मबुद्धिस्तव नास्ति काचिज् जीवच्छरीरे च तथैव मास्तु

Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.

vivekachudamani

Adi Shankaracharya

देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि। अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्।

Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

atmabodha

Adi Shankaracharya

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। यन्मौनं योगिभिर्गम्यं तद्भजेत्सर्वदा बुधः।

The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.

aparokshanubhuti

Adi Shankaracharya

न साम्परायः प्रतिभाति बालंप्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानीपुनः पुनर्वशमापद्यते मे

6  The Hereafter never reveals itself to a person devoid of discrimination, heedless and perplexed by the delusion of wealth. “This world alone exists,” he thinks, “and there is no other.” Again and again he comes under my sway.

katha

Upanishad

रूपोपन्यासाच्च .

And because there is a presentation of form.

brahma sutra

Veda Vyasa

तस्मान्मनः कारणमस्य जन्तोः बन्धस्य मोक्षस्य च वा विधाने । ्धस्य हेतुर्मलिनं रजोगुणैः मोक्षस्य शुद्धं विरजस्तमस्कम्

Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.

vivekachudamani

Adi Shankaracharya

गौण्यसम्भवात् .

(Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.

brahma sutra

Veda Vyasa

अस्मिन्नस्य च तद्योगं शास्ति .

Moreover, the scripture teaches the absolute identity of this one with this (One).

brahma sutra

Veda Vyasa

धुनोतु ध्वान्तं नस्तुलितदलितेन्दीवरवनंघनस्निग्धश्लक्ष्णं चिकुरनिकुरुम्बं तव शिवे । यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसोवसन्त्यस्मिन् मन्ये वलमथनवाटीविटपिनाम्

Hey daughter of the ice mountain,He who chooses to describe,Your crown ,bedecked with shining jewels,Which are but the transformed form,And arranged very close to one another,Of the twelve holy suns,Will see the crescent in your crown,In the dazzling light of those jewels,And think them as a rainbow,Which is but the bow of Indra.

saundarya

Adi Shankaracharya

स्वामिन्नमस्ते नतलोकबन्धो कारुण्यसिन्धो पतितं भवाब्धौ । मुद्धरात्मीयकटाक्षदृष्ट्या ऋज्व्यातिकारुण्यसुधाभिवृष्ट्या

O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.

vivekachudamani

Adi Shankaracharya

पथ्यमौषधसेवा च क्रियते येन रोगिणा । ोग्यसिद्धिर्दृष्टास्य नान्यानुष्ठितकर्मणा

The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.

vivekachudamani

Adi Shankaracharya

सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतोविद्यादिवत् . .

In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.

brahma sutra

Veda Vyasa

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि

Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi are the eight limbs of Yoga.

Yogasutra

Patanjali

अन्याधिष्ठिते पूर्ववदभिलापात्

As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.

brahma sutra

Veda Vyasa

उपादानं प्रपञ्चस्य मृद्भाण्डस्येव कथ्यते। अज्ञानं चैव वेदान्तैस्तस्मिन्नष्टे क्व विश्वता।

The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?

aparokshanubhuti

Adi Shankaracharya

आशां छिन्द्धि विषोपमेषु विषयेष्वेषैव मृत्योः कृतिस् त्यक्त्वा जातिकुलाश्रमेष्वभिमतिं मुञ्चातिदूरात्क्रियाः । हादावसति त्यजात्मधिषणां प्रज्ञां कुरुष्वात्मनि त्वं द्रष्टास्यमनोऽसि निर्द्वयपरं ब्रह्मासि यद्वस्तुतः

Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Ātman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.

vivekachudamani

Adi Shankaracharya

प्रत्यक्परोक्षतैकस्य सद्वितीयत्वपूर्णता। विरुध्यते यतस्तस्माल्लक्षणा संप्रवर्तते।

“In case we insist upon the identity of ‘that’ and ‘thou’ based upon the word-meaning of these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known – and also insist qualities of ‘existence of duality’ and also of ‘absolute oneness’, for one and the same factor. Identity between such contrariness is impossible hence suggestive-meaning, ‘explanation by implication’ has to be accepted.”

vakyavritti

Adi Shankaracharya

ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । तद्वै तत्

1  This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That. 

katha

Upanishad

रज्ज्वज्ञानात्क्षणेनैव यद्वद्रज्जुर्हि सर्पिणी। भाति तद्वच्चितिः साक्षाद्विश्वाकारेण केवला।

As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.

aparokshanubhuti

Adi Shankaracharya

यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः । रपञ्चो विस्मृतप्रायः स जीवन्मुक्त इष्यते

He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.

vivekachudamani

Adi Shankaracharya

व्यतिरेकस्तद् भावभावित्वान्न तूपलब्धिवत्

But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.

brahma sutra

Veda Vyasa

न खिद्यते नो विषयैः प्रमोदते न सज्जते नापि विरज्यते च । वस्मिन्सदा क्रीडति नन्दति स्वयं निरन्तरानन्दरसेन तृप्तः

Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense- objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.

vivekachudamani

Adi Shankaracharya

यथा यथा प्रत्यगवस्थितं मनः तथा तथा मुञ्चति बाह्यवासनाम् । ःशेषमोक्षे सति वासनानां आत्मानुभूतिः प्रतिबन्धशून्या

As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Ātman.

vivekachudamani

Adi Shankaracharya

इतरेषां चानुपलब्धेः .

And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).

brahma sutra

Veda Vyasa

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः

By the establishment of continence energy is gained.

Yogasutra

Patanjali

असदिति चेन्न प्रतिषेधमात्रत्वात्

If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).

brahma sutra

Veda Vyasa

शास्त्रदृष्ट्या तूपदेशो वामदेववत् .

But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.

brahma sutra

Veda Vyasa

सम्पद्याविहाय स्वेनशब्दात् .

Having reached the “highest Light”, the soul becomes manifest in its own real nature because of the use of the term “in its own” (in the Upanishad).

brahma sutra

Veda Vyasa

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्

That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.

Yogasutra

Patanjali

अतश्चायनेऽपि दक्षिणे

For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.

brahma sutra

Veda Vyasa

कम्पनात् .

(Prana is Brahman) because of (the mention of) vibration.

brahma sutra

Veda Vyasa

यश इति पशुषु । ्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । र्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । ्रतिष्ठावान् भवति । तन्मह इत्युपासीत । हान्भवति । न्मन इत्युपासीत । मानवान्भवति

As fame in the cattle, as light in the stars, as offspring, immortality, and joy in the organs of procreation, and as all in the Akasha. Let him meditate on the Supreme as support; he becomes well-supported. Let one worship It as mind; he becomes thoughtful.

Taittiriya

Upanishad

सत्याभिसंधानरतो विमुक्तो महत्त्वमात्मीयमुपैति नित्यम् । थ्याभिसन्धानरतस्तु नश्येद् दृष्टं तदेतद्यदचौरचौरयोः

He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Ātman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.

vivekachudamani

Adi Shankaracharya

प्राब्धं बलवत्तरं खलु विदां भोगेन तस्य क्षयः सम्यग्ज्ञानहुताशनेन विलयः प्राक्षंचितागामिनाम् । रह्मात्मैक्यमवेक्ष्य तन्मायातया ये सर्वदा संस्थिताः तेषां तत्त्रितयं नहि क्वचिदपि ब्रह्मैव ते निर्गुणम्

Prārabdha work is certainly very strong for the man of realisation, and is spent only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realising their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman.

vivekachudamani

Adi Shankaracharya

एषावृतिर्नाम तमोगुणस्य शक्तिर्मया वस्त्ववभासतेऽन्यथा । षा निदानं पुरुषस्य संसृतेः विक्षेपशक्तेः प्रवणस्य हेतुः

Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikṣepa).

vivekachudamani

Adi Shankaracharya

स्वानुभूत्या स्वयं ज्ञात्वा स्वमात्मानमखण्डितम् । सिद्धः संमुखं तिष्ठेन्निर्विकल्पात्मनात्मनि

Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face with the Ātman, with his mind free from dualistic ideas.

vivekachudamani

Adi Shankaracharya

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः

To remedy this, the practice of one subject (should be made).

Yogasutra

Patanjali

सर्पत्वेन यथा रज्जू रजतत्वेन शुक्तिका। विनिर्णीता विमूढेन देहत्वेन तथात्मता।

Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.

aparokshanubhuti

Adi Shankaracharya

मोक्षस्य हेतुः प्रथमो निगद्यते वैराग्यमत्यन्तमनित्यवस्तुषु । ः शमश्चापि दमस्तितिक्षा न्यासः प्रसक्ताखिलकर्मणां भृशम्

The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.

vivekachudamani

Adi Shankaracharya

अकृत्वा शत्रुसंहारमगत्वाखिलभूश्रियम् । जाहमिति शब्दान्नो राजा भवितुमर्हति

Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

vivekachudamani

Adi Shankaracharya

पवित्रीकर्तुं नः पशुपतिपराधीनहृदयेदयामित्रैर्नेत्रैररुणधवलश्यामरुचिभिः । नदः शोणो गङ्गा तपनतनयेति ध्रुवममुंत्रयाणां तीर्थानामुपनयसि संभेदमनघम्

Oh, Darling of God Shiva,Those three eyes of thine,Coloured in three shades,By the eye shades you wear,To enhance thine beauty,Wear the three qualities,Of satvam, rajas and thamas,As if to recreate the holy trinity,Of Vishnu, Brahma and Rudra,After they become one with you,During the final deluge.

saundarya

Adi Shankaracharya

वयसि गते कः कामविकारःशुष्के नीरे कः कासारः |क्षीणे वित्ते कः परिवारःज्ञाते तत्त्वे कः संसारः

What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? What is saṁsāra (transmigratory process), when Truth is known

bhaja govindam

Adi Shankaracharya

शिक्षाशास्त्रार्थसङ्ग्रहःॐ शीक्षां व्याख्यास्यामः । र्णः स्वरः । ात्रा बलम् । साम सन्तानः । त्युक्तः शीक्षाध्यायः ति द्वितीयोऽनुवाकः

Om! We shall now explain the science of phonetics: sounds, accent or pitch, quality or measure, the effort put in articulation, uniformity and continuity in pronouncing the letters. Thus has been declared the lesson on phonetics.

Taittiriya

Upanishad

अविरोधितया कर्म नाविद्यां विनिवर्तयेत्। विद्याविद्यां निहन्त्येव तेजस्तिमिरसंघवत्।

Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.

atmabodha

Adi Shankaracharya

ब्रह्मज्ञ्यानप्रकाशकमन्त्रःअहं वृक्षस्य रेरिवा । ीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि । द्रविणꣳसवर्चसम् । ुमेध अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् इति दशमोऽनुवाकः

I am the stimulator of the tree of the Universe. My fame (glory) is high as the peaks of the mountains. High and pure am I like the essence in the sun. I am the power and the wealth, effulgent with intuition. Intelligent, imperishable and undecaying am I. This is the sacred recitation of Trishanku, after he realised the Truth.

Taittiriya

Upanishad

चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तःतद्भावभावित्वात् .

The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.

brahma sutra

Veda Vyasa

हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायँ हन्ति न हन्यते

19  If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed. 

katha

Upanishad

प्रतिबोधविदितं मतममृतत्वं हि विन्दते । आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्

4 Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality 

Kenopanishad

Upanishad

तन्निवृत्त्या मुनेः सम्यक्सर्वोपरमणं सुखम् । दृश्यते सदानन्दरसानुभवविप्लवः

When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.

vivekachudamani

Adi Shankaracharya

अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः । रह्मशब्दैः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम्

Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

vivekachudamani

Adi Shankaracharya

लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि

The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.

brahma sutra

Veda Vyasa

नेतरोऽनुपपत्तेः .

The other is not the supreme Self, because that is illogical.

brahma sutra

Veda Vyasa

अमनस्त्वान्न मे दुःखरागद्वेषभयादयः। अप्राणो ह्यमनाः शुभ्र इत्यादिश्रुतिशासनात्।

I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for “HE is without breath and without mind, Pure, etc.”, is the Commandment of the great scripture, the Upanishads.

atmabodha

Adi Shankaracharya

अन्तस्त्यागो बहिस्त्यागो विरक्तस्यैव युज्यते । यजत्यन्तर्बहिःसङ्गं विरक्तस्तु मुमुक्षया

It is the man of dispassion (Vairāgya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.

vivekachudamani

Adi Shankaracharya

आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम्। संयोज्य चाविवेकेन जानामीति प्रवर्तते।

By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.

atmabodha

Adi Shankaracharya

मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः

The success of Yogis differs according as the means they adopt are mild, medium, or intense.

Yogasutra

Patanjali

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ति पतञ्जलि-विरचिते योग-सूत्रे प्रथमः समाधि-पादः

By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.

Yogasutra

Patanjali

दर्शनाच्च .

And (this is also) in accordance with (the Vedic) revelation.

brahma sutra

Veda Vyasa

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का

The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).

Yogasutra

Patanjali

अत एव चाग्नीन्धनाद्यनपेक्षा .

For that very reason again, (the Sannyasin has) no need of “lightning fire”, and such other rites.

brahma sutra

Veda Vyasa

ये हि वृत्तिं जहत्येनां ब्रह्माख्यां पावनीं पराम्। वृथैव ते तु जीवन्ति पशुभिश्च समा नराः।

Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.

aparokshanubhuti

Adi Shankaracharya

तत्त्वस्वरूपानुभवादुत्पन्नं ज्ञानमञ्जसा। अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्।

The ignorance characterised by the notions’I’ and’Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.

atmabodha

Adi Shankaracharya

अनेनैव प्रकारेण वृत्तिर्ब्रह्मात्मिका भवेत्। उदेति शुद्धचित्तानां वृत्तिज्ञानं ततः परम्।

In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.

aparokshanubhuti

Adi Shankaracharya

क्रमान्यत्वं परिणामान्यत्वे हेतुः

The succession of changes is the cause of manifold evolution.

Yogasutra

Patanjali